Chapter XXXIII.

Good-will exists especially in the Church, and nourishes
kindred virtues.

170. Good-will
expands in the body of the Church,253253 Cic. de
Off. I. 17, § 55. by fellowship
in faith, by the bond of baptism, by kinship through grace received, by
communion in the mysteries. For all these bonds claim for
themselves the name of intimacy, the reverence of children, the
authority and religious care of parents, the relationship of
brothers. Therefore the bonds of grace clearly point to an
increase of good-will.

171. The desire to attain to like virtues
also stands one in good stead;254254 Cic de
Off. I. 17, § 55. just as again
good-will brings about a likeness in character. For Jonathan the
king’s son imitated the gentleness of holy David, because he
loved him. Wherefore those words: “With the holy thou
shalt be holy,”255255Ps. xviii. 26. seem not only to be
concerned with our ordinary intercourse, but also to have some
connection with good-will. The sons of Noah indeed dwelt
together, and yet their characters were not at all alike. Esau
and Jacob also dwelt together in their father’s house, but were
very unlike. There was, however, no good-will between them to
make the one prefer the other to himself, but rather a rivalry as to
which should first get the blessing. Since one was so hard, and
the other gentle, good-will could not exist as between such different
characters and conflicting desires. Add to this the fact that
holy Jacob could not prefer the unworthy in son of his father’s
house to virtue.

172. But nothing is so harmonious256256 Cic. de
Off. I. 17, § 56. as justice and impartiality. For
this, as the comrade and ally of good-will, makes us love those whom we
think to be like ourselves. Again, good-will contains also in
itself fortitude. For when friendship springs from the fount of
good-will it does not hesitate to endure the great dangers of life for
a friend. “If evils come to me through him,” it says,
“I will bear them.”257257Ecclus. xxiii. 31.